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Three Philosophies of Life: Ecclesiastes, Life As Vanity Job, Life As Suffering Song of Songs, Life As Love

Peter Kreeft

Three Philosophies of Life: Ecclesiastes, Life As Vanity Job, Life As Suffering Song of Songs, Life As Love Peter Kreeft Amazon Price: $9.56
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Total reviews: 13 Average rating: 4.5 of 5

The Trinity of Life 5 out of 5 stars.
8 of 8 people found this review helpful.

Peter Kreeft has the ability to sort out the weighty matters of life in a smooth and concise way. In the "Three Philosophies of Life:..." he manages to reveal the meaning of three Old Testament books, "Ecclesiastes," "Job," and "Song of Songs (Solomon)," and apply them lyrically to the patterns of our lives. His books are so stirring that they manage to sort us out as well as the subject matter. He shows us three aspects of life: "Much of our life is vanity," "the meaning of suffering," and "the manifestation and importance of love." He challenges the reader without ever being opaque--not an easy task with such deep material. Being straighforward and smooth, he seldom uses parenthetical matter to interrupt his own thoughts. This is a brilliant work from a brilliant author and teacher.

If you're lost in existential despair... 5 out of 5 stars.
3 of 3 people found this review helpful.

Kreeft's premise is that there are only three philosophies in life, and each is best illustrated by three books of the Old Testament. The three books are known as wisdom books (aptly named) and are Ecclesiastes--life as vanity, Job--life as suffering, and Song of Songs--life as love. These parallel closely to hell, purgatory, and heaven. (Please do not be turned off by the theological term of purgatory. As Kreeft explains, it is a time full of hope, of transformation, a building of deep faith.)

This book is not an explanation or analysis of these Scriptures. It dwells on the summum bonum question--what is the meaning of life, why are we here, what is the point of it all? Each of these three books attempt to answer it in their own way. And as a result, they are linked together as stepping stones or phases on the path to seeking the answers for ourselves, in seeking God.

Everyone has had experiences of these three areas in their lives in some measure. As I read through each section, I felt my mood change as I found myself identifying deeply with the vanity and purposelessness the Preacher finds in Ecclesiastes, with the loss, doubt, questioning, and hope of Job, and with the love and desire of the lovers in Song of Songs.

Kreeft does a marvelous job throughout the whole book. He manages to tie philosophy, theology, and especially the mystery of God's love (mysticism) in a beautiful tapestry that will warm a seeking soul.

Understanding The Bible

Stephen Harris

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A Secular and Informative Perspective 5 out of 5 stars.
2 of 2 people found this review helpful.

In studying the Bible, it is difficult to find credible sources that are not too colored with biases. This textbook approaches the study the way one would approach any work of literature: analyzing the historical contexts and the textual contexts to gain a better understanding of the work. While this is a nonsectarian publication, it does have a slight bias from a nonreligious standpoint. It is a good balance to all the religious perspectives out there though. The information is detailed though occasionally I wanted more. But this is a good starting point for those looking to study the Bible seriously.

Editorial Review:

This best-selling nonsectarian guide is designed for students undertaking their first systematic study of the Bible. It is the only single-volume introductory textbook that places each book of the Old Testament, Apocrypha, and the New Testament fully in its historical and cultural context. Understanding the Bible acquaints readers with the content as well as the major themes of each biblical book, and familiarizes them with the goals and methods of important scholarship..

The Myth of the Eternal Return: Cosmos and History (Princeton Classic Editions)

Mircea Eliade

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Total reviews: 5 Average rating: 5.0 of 5

Human Destiny as the Product of Consciousness 5 out of 5 stars.
18 of 22 people found this review helpful.

Somewhere on the cover, or in the preface, or even in the introductions to other of his many profound works in the field of comparative religious studies, one will find Eliade's famous counsel: "I consider it the most significant of my books; and when asked in what order they should be read, I always recommend beginning with The Myth of the Eternal Return." One of the enduring monuments of twentieth century academic writing, The Myth of the Eternal Return expounds Eliade's seminal ruminations on the advent of the nuclear, or post-modern era - the naissance of our capacity for apocalyptic self-annihilation - an attempt to demonstrate in analyzable terms the relation between the foundations of the contemporary psyche to the seemingly adventitious madness which actively anticipates (and even militates in favor of) an end-time, an Armageddon, a Judgment Day, if you will. Eliade thus asks the arch-question: "What can protect us from the terror of history?"
The discussion is framed within a comparison between what Eliade deems as the distinctive difference between the ancient and modern, the archaic (or primitive) and contemporary world-view. The modern envisions reality as a series of events which fulminate in a linear, progressive history - a history which had a beginning and will have an end. The ancient experiences reality as an endless, cyclic repetition of primordial acts. "... the life of archaic man (a life reduced to the repetition of archetypal acts, that is, to categories and not to events, to the unceasing rehearsal of the same primordial myths) although it takes place in time, does not bear the burden of time, does not record time's irreversibility; in other words, completely ignores what is especially characteristic and decisive in a consciousness of time. Like the mystic, like the religious man in general, the primitive lives in a continual present. (And it is in this sense that the religious man may be said to be a `primitive'; he repeats the gestures of another and, through this repetition, lives always in an atemporal present.)"
Eliade points to the centrality of the lunar cycle in the mythological fabric woven from this perspective, which, to a degree, envelops our own world-view, however linear and eschatologically determinate. "The phases of the moon - appearance, increase, wane, disappearance, followed by reappearance after three nights of darkness - have played an immense part in the elaboration of cyclical concepts. We find analogous concepts especially in the archaic apocalypses and anthropogonies; deluge or flood puts an end to an exhausted and sinful humanity, and a new regenerated humanity is born, usually from a mythical `ancestor' who escaped the catastrophe, or from a lunar animal." Regeneration of humanity is thus always implied in its destruction. In the natural imaging, like the seasons, we assure ourselves, fall and dissolution are ever succeeded by renewal. "... just as the disappearance of the moon is never final, since it is necessarily followed by a new moon, the disappearance of man is not final either; in particular, even the disappearance of an entire humanity ... is never total ..." As the modern (historical) cultures translate this concept, "this optimism can be reduced to a consciousness of the normality of the cyclical catastrophe, to the certainty that it has a meaning and, above all, that it is never final... In the `lunar perspective', the death of the individual and the periodic death of humanity are necessary, even as the three days of darkness preceding the `rebirth' of the moon are necessary. The death of the individual and the death of humanity are alike necessary for their regeneration ... what predominates in all these cosmico-mythological lunar conceptions is the cyclical occurrence of what has been before, in a word, eternal return."
Due to the fact that the modern, predominantly Western model, of consciousness, primarily informed by Hebraic/Christian-Greek (teleological) influences, perceives time as a matrix for linear progress toward eschatological fulfillment, an end (and Eliade does not hesitate to analyze with his usual acumen - and here one must highlight the amazing passage where he claims that the concept of `ekpyrosis', the destruction of the world by fire, originates in early Iranian mythology - how Islam developed within this eschatological framework), we are forced to confront what he terms "the terror of history", the assertion (often stated by zealots of various stripes as fact) that human history, itself, must end. Recognition of this shift in human consciousness, from the archaic celebration of the repetition of nativity to the modern obsession with the limitation of mortality yields enormous explanatory power. In the face of the nuclear option, we must seriously consider how far such concepts as "resurrection", "rebirth" have tangible reality, not merely a traditionally assigned or contemplatively evoked meaning, but value as real states of affairs.
"Since the `invention' of faith, in the Judeo-Christian sense of the word (= for God all is possible), the man who has left the horizon of archetypes and repetition can no longer defend himself against that terror except through the idea of God . . . Any other situation of modern man leads, in the end, to despair. It is a despair provoked not by his own human existentiality, but by his presence in a historical universe in which almost the whole of mankind lives prey to a continual terror (even if not always conscious of it) . . .
In this respect, Christianity incontestably proves to be the religion of `fallen man': and to the extent to which modern man is irremediably identified with history and progress, and to which history and progress are a fall, both implying the final abandonment of the paradise of archetypes and repetition." These are the words with which the book concludes. If all that we are is the product of all that has been thought, they deserve the closest sort of reading by every thinking being. For the final abandonment, in the fine sense and print, means no less than the final abandonment of planet earth and the evolutionary project of humanity in full.

Editorial Review:

This founding work of the history of religions, first published in English in 1954, secured the North American reputation of the Romanian émigré-scholar Mircea Eliade (1907-1986). Making reference to an astonishing number of cultures and drawing on scholarship published in no less than half a dozen European languages, Eliade's The Myth of the Eternal Return makes both intelligible and compelling the religious expressions and activities of a wide variety of archaic and "primitive" religious cultures. While acknowledging that a return to the "archaic" is no longer possible, Eliade passionately insists on the value of understanding this view in order to enrich our contemporary imagination of what it is to be human. Jonathan Z. Smith's new introduction provides the contextual background to the book and presents a critical outline of Eliade's argument in a way that encourages readers to engage in an informed conversation with this classic text.

Modern Physics and Ancient Faith

Stephen M Barr

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Modern Physics Affirms Ancient Faith. 5 out of 5 stars.
7 of 8 people found this review helpful.

For several centuries now a debate has raged between materialists and theists over the question of the existence of God. For a time it was widely suspected among the educated public that modern science had finally disproven the existence of God and that faith was unwarranted. In recent times, this debate has come to a head yet again, with many notable scientists publishing books making the case against faith. However, a growing number of scientists are recognizing some important implications of recent discoveries in cosmology, theoretical physics, and mathematics that actually (ironically for the materialist!) make faith credible and severely weaken the case for materialism. It is in light of these discoveries that a book such as this is very important.

_Modern Physics and Ancient Faith_ by particle physicist Stephen M. Barr makes the case that modern physics lends credence to faith and weakens the case for materialism. It should be noted that while Barr is a Roman Catholic and does quote extensively from Catholic thinkers (Augustine, Aquinas, Chesterton, etc.) and church documents, that the case he makes here is really for theism itself (as traditionally understood) and thus his arguments should be palatable to any religious sympathetic to this viewpoint. To begin with, Barr makes several important points about materialism as a creed. First, Barr notes the commonly held idea that religion and science do not occupy the same domain. He finds such an idea too superficial in certain respects. Barr also refutes another commonly held idea that materialism is in fact synonymous with the scientific enterprise itself. It is this idea that Barr finds to be the most problematic and which he will refute in this book. It is also widely believed among the educated classes that science and religion exist in a state of warfare (it is against this claim that Barr will argue and he will refer to materialism as an "anti-religious mythology"). Barr will show throughout this book that ultimately materialism rests upon unproven assertion - it reduces to the circularity "materialism is true because materialism is true" and thus cannot be really held to be rationally based. To begin with, Barr considers the alleged conflict between faith and reason. He notes the importance of reason in the early Christian fathers (including Augustine), especially in the thought of Saint Aquinas, and even in certain Protestant theologians. Barr also demonstrates that throughout history Catholics (and indeed all religious) have played an important role in the development of science (indeed it may even be said that certain Catholic thinkers gave rise to the modern scientific endeavor itself!). Further, Barr shows that many of the alleged conflicts between the church and science (in which mythology holds that the church tried to stifle science) are in fact mythical. The only case that Barr believes actually involved a conflict between the church and science is the case of Galileo. However, once one looks beyond the myth and to the actual history of this event itself, one sees that it occurred for more political and personal reasons and had less to do with an apparent conflict than is commonly believed. Barr also maintains that the Biblical understanding of God allowed for modern science to develop (in that the pagan animistic worldview was uprooted). Following this discussion, Barr turns to more modern developments (particularly at the forefront of physics) and presents five "plot twists" which severely undercut the credibility of the materialist viewpoint. In the second section of the book, Barr examines what modern physics has to say about the beginning of the universe. Barr presents the Big Bang model and explains how such a model was developed and came to fit the facts. (Interestingly, the Big Bang model was denied for many years by important scientists, likely because of the unsavory theological implications of a universe with a beginning. One may note the irony among a group of people who would maintain that denying such widely accepted theories as Darwinism is lunacy, but denying the Big Bang is legitimate.) It turns out that to avoid some of the implications of the Big Bang model, the materialist must resort to certain highly questionable procedures (invoking unobservable multiple universes for example). In particular, to avoid such implications Hawking (and others) have resorted to extremely questionable methodology by positing unobservable (even in principle!) entities. This should make the religious believer less embarrassed in talking about unobservable supernatural entities. It is hypocritical to allow for one (merely to save materialism) and not the other. (If cosmology is a science, then parapsychology is also a science. So, I say they should both be regarded as science.) Furthermore, this puts to bed once and for all such arguments as the "God of the gaps" argument and the "wishful thinking" argument. (They apply to both!) The third section is devoted to the argument from design. The author makes the case for design, noting the presence of extremely miniscule probabilities involved in the creation of life, various anthropic coincidences (another case where many mainstream scientists opposed the development of science to maintain materialism), and the beauty of the laws of nature (as well as the "unreasonable effectiveness of mathematics" in describing nature). He shows some of the arguments against design made by materialists (often invoking the anthropic principle or even "blind chance") but notes how all of these are problematic. In the case of Darwinism, he does not espouse dogma but maintains that it remains a scientifically open question (noting the doubts of such famous scientists as Wolfgang Pauli. Kurt Godel also doubted!). The fourth section of this book is devoted to the nature of man. First, the author presents the materialist case (allegedly science has "dethroned man"). However, he shows how problematic such a case is, emphasizing our intellect, free will, and reason. The author makes the case for free will, explaining how quantum theory clears new ground for free will. The author notes how paradoxes arise in those who maintain the case for determinism. He also notes the common sense objection against determinism ("If a man should give me arguments that I do not see, though I could not answer them, should I believe that I do not see?" - Johnson to Boswell). The author then turns his attention to difficulties that arise for those who maintain that matter can understand. This is the artificial intelligence debate. Making use of the reality of universals and mathematical Platonism, the author presents a powerful argument against artificial intelligence. The author presents a similarly powerful argument against the idea that the mind is merely a computer (this is the Lucas argument making use of Godel's famous incompleteness results). Following this the author discusses quantum theory. He shows how quantum mechanics (as understand by the standard Copenhagen interpretation) can be used to present an argument against materialism, and that in order to avoid it the materialist must resort to some highly questionable assumptions. The author also considers some of the alternative interpretations of quantum mechanics (the pilot wave theory of Bohm, the many worlds interpretation, etc.), but ultimately he finds all of them unconvincing. The author ends by suggesting that a pattern is emerging. And, he notes how materialism is ultimately reduced to unproven assertion (it cannot answer the question "Why is there something rather than nothing?"). The author ends with three appendices: the first covers "God, Time, and Creation" from a Thomistic perspective, the second deals with various attempts to explain the beginning of time scientifically (noting the importance of quantum vacuum fluctuations in this respect, but ultimately showing difficulties for such accounts and for materialism generally), and a third appendix explaining Godel's theorems.

As can be seen from reading this book, one can no longer say that science has finally eliminated religious belief. Indeed, recent developments in physics, cosmology, and mathematics seem to indicate the exact opposite. The only problem that could possibly arise for religious belief in this respect, I belief, would occur if a dogmatic materialist opposition managed to fully take control of the scientific enterprise. However, so long as there remains the freedom to quest after the truth, this possibility is not likely.

Editorial Review:

Explains modern physics to general readers without oversimplification. Using the insights of modern physics, he reveals that modern scientific discoveries and religious faith are deeply consonant.

The Protocols of the Elders of Zion

Nilus

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Total reviews: 57 Average rating: 3.0 of 5

Editorial Review:

The author of this translation of the famous Protocols was himself a victim of the Revolution. He had lived for many years in Russia and was married to a Russian lady. Among his other activities in Russia he had been for a number of years a Russian Correspondent of the MORNING POST, a position which he occupied when the Revolution broke out, and his vivid descriptions of events in Russia will still be in the recollection of many of the readers of that Journal. Naturally he was singled out for the anger of the Soviet. On the day that Captain Cromie was murdered by Jews, Victor Marsden was arrested and thrown into the Peter-Paul Prison, expecting every day to have his name called out for execution. This, however, he escaped, and eventually he was allowed to return to England very much of a wreck in bodily health. However, he recovered under treatment and the devoted care of his wife and friends. One of the first things he undertook, as soon as he was able, was this translation of the Protocols. Mr. Marsden was eminently well qualified for the work. His intimate acquaintance with Russia, Russian life and the Russian language on the one hand, and his mastery of a terse literary English style on the other, placed him in a position of advantage which few others could claim. The consequence is that we have in his version an eminently readable work, and though the subject-matter is somewhat formless, Mr. Marsden's literary touch reveals the thread running through the twenty-four Protocols.

Corpus (Perspectives in Continental Philosophy) (Perspectives in Continental Philosophy)

Jean-Luc Nancy

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Editorial Review:

How have we thought "the body"? How can we think it anew? The body of mortal creatures, the body politic, the body of letters and of laws, the "mystical body of Christ"-all these (and others) are incorporated in the word Corpus, the title and topic of Jean-Luc Nancy's masterwork. Corpus is a work of literary force at once phenomenogical, sociological, theological and philosophical in its multiple orientations and approaches. In his thirty-six brief chapters, Nancy offers us at once an encyclopedia and a polemical program--reviewing classical takes on the "corpus", from Plato and Saint Paul, to Descartes, Hegel, Husserl, and Freud, while demonstrating that the mutations (technological, biological, and political) of our own culture have given rise to the need for a new understanding of the body. not only tells the story of this cultural change, but also explores the promise and responsibilities that such a new understanding entails.Following up on the title essay are five closely related and recent pieces-including a commentary by Antonia Birnbaum-- dedicated in large part to the legacy of the "mind-body problem" formulated by Descartes, and the challenge it poses to re-thinking the ancient problems of the Corpus. Taken as a whole, the book serves as the opening move in Nancy's larger project called "The deconstruction of Christianity".

The Desert Fathers: Sayings of the Early Christian Monks (Penguin Classics)

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Total reviews: 5 Average rating: 4.5 of 5

Why mystic monks? 4 out of 5 stars.
26 of 29 people found this review helpful.

This wonderful collection gives an insight into early Christian thought and the part it played in the development of medieval monastic culture. The introduction by Ward is informative, placing the writings in their historical context and outlining the breadth of their influence throughout the middle ages and beyond.

The book is a collection of sayings by Palestinian, Syrian and Egyptian monks and is organised around various themes such as compunction, charity, humility, lust, patience and fortitude. One aphorism by Sisois from the first section in the collection, entitled `Progress in Perfection', establishes a theme that is a constant refrain throughout the volume: `Be despised; put your self-will behind your back; be free of wordly concerns, and you will have peace.'

The section on compunction is possibly the most rich and humane in the collection. It is the `deep piercing' or `compunction' of the soul by grief and love that was central to the faith of the Desert Fathers: `It was said about Arsenius that whenever he was doing manual work he kept a cloth at his chest because of the tears that streamed from his eyes.'

The desert fathers, most likely due to their harsh environment, had a particularly low opinion of the natural world and the human body. Their ideas could consequently be seen as contributing to the anti-ecological strain of Christianity, and the notion that man's spirit is supposedly superior to the rest of creation. Nevertheless, Ward has produced a wonderful translation of the Latin texts that offer unusually rich insights into the secrets of the heart and the psychology of the spiritual life. Its pages are full of wisdom that can still resonate with people in a modern context and, despite their antiquity, assuage some of the anxieties peculiar to our contemporary condition.

Editorial Review:

The Desert Fathers were the first Christian monks, living in solitude in the deserts of Egypt, Palestine, and Syria. In contrast to the formalized and official theology of the "founding fathers" of the Church, they were ordinary Christians who chose to renounce the world and live lives of celibacy, fasting, vigil, prayer, and poverty in direct and simple response to the gospel. First recorded in the fourth century, their Sayings-consisting of spiritual advice, anecdotes, parables, and reflections on life-influenced the rule of St. Benedict, set the pattern for Western monasticism, and have inspired centuries of poetry, opera, and art.

Organized around key themes-Charity, Fortitude, Lust, Patience, Prayer, Self-control, and Visions-this edition of the Sayings is fresh, accessible, and authoritative.

Translated, edited, and with an introduction by Benedicta Ward.

The Divine Milieu

Pierre Teilhard de Chardin

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Total reviews: 7 Average rating: 4.5 of 5

Editorial Review:

Pierre Teilhard de Chardin's spiritual masterpiece, The Divine Milieu, in a newly revised translation by Sioc;n Cowell, is addressed to those who have lost faith in conventional religion but who still have a sense of the divine at the heart of the cosmos. "The heavens declare the glory of God," sings the Psalmist. Teilhard would agree. "We are surrounded," he says, "by a certain sort of pessimist who tells us continually that our world is foundering in atheism. But should we not say rather that what it is suffering from is unsatisfied theism?" He sees a universe in movement where progress is the spiritualisation of matter and its opposite is the materialisation of spirit. Teilhard opts for progress. The Divine Milieu is the divine centre and the divine circle, the divine heart and the divine sphere. The Divine Milieu is written for those who listen primarily to the voices of the Earth: its purpose is to provide a link to traditional Christianity (as expressed in Baptism, Cross and Eucharist) in order to demonstrate that the fears prevalent in contemporary world society as it abuses its very foundation - Mother Earth - may be better understood by the Gospel path. Teilhard's primary purpose is to show a way forward, which he sees as the "Christian religious ideal".

A Time to Every Purpose: Letters to a Young Jew

JONATHAN D SARNA

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Editorial Review:

At the turn of the twenty-first century, the central question confronting Jewish leaders in America is simple:

Why be Jewish?

Jonathan D. Sarna, acclaimed scholar of American Judaism, believes that “Why be Jewish?” is the wrong question. Judaism, he believes, is not so much a “why” as a way—a way of life, a way of marking time, a way of relating to the environment, to human beings, to family, and to God. Judaism is experienced through doing—doing things Jewish, doing things for fellow Jews in need, doing things as a Jew to improve the state of the world. The more Judaism one does, the more one comes to appreciate what Judaism is.

Using the Jewish calendar as his starting point, Sarna reflects on the major themes of Jewish life as expressed in a full year of holidays—from Passover in the spring to Purim eleven months later. Passover, for instance, yields a discussion of freedom; Shavuot, a discussion of Torah; Yom Kippur, the role of the individual within the Jewish community; Chanukah, issues of assimilation and anti-assimilation.

An essential brief introduction—or reintroduction—to the major practices of Jewish life as well as the many complexities of the American Jewish experience, this book will be essential reading for American Jews and the perfect gift for the holiday season.

A Short History of Philosophy

Robert C. Solomon, Kathleen M. Higgins

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Editorial Review:

In this accessible and comprehensive work, Robert Solomon and Kathleen Higgins cover the entire history of philosophy--ancient, medieval, and modern, from cultures both East and West--in its broader historical and cultural contexts. Major philosophers and movements are discussed along with less well-known but interesting figures. The authors examine the early Greek, Indic, and Chinese philosophers and the mythological traditions that preceded them, as well as the great religious philosophies, including Christianity, Hinduism, Judaism, and Taoism. Easily understandable to students without specialized knowledge of philosophy, A Short History of Philosophy demonstrates the relevance of philosophy to our times, illuminating the impact of the revolutions wrought by science, industry, colonialism, and sectarian warfare; the two world wars and the Holocaust; and the responses of philosophy in the schools of existentialism, postmodernism, feminism, and multiculturalism. In addition, the authors provide their own twists and interpretations of events, resulting in a broad view of the nature of philosophy as an intellectual discipline and its sometimes odd and dramatic consequences.

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